Mishneh Torah (Moznaim)
Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.
Mishneh Torah (Moznaim)
Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.
Sefer HaMitzvot (positive commandment 64) and Sefer HaChinuch (mitzvah 138) include this as one of the 613 mitzvot of the Torah. Even though there are several different types of sin-offerings, since they are all offered in the same manner, they are considered only as one mitzvah (Radbaz).
In Chapter 1, Halachot 15-16, the Rambam mentions which sin-offerings are eaten and which are burnt.
See Chapter 5, Halachot 1-3, with regard to the slaughter of the animal and Halachot 7-10 of that chapter with regard to casting its blood on the altar.
The fats and inner organs offered on the altar.
Leviticus 6:19 speaks of the priests partaking of the sin-offerings in the Courtyard of the Tent of Meeting. See Chapter 10.
Leviticus 2:12 speaks of these sacrifices being burnt outside the camp. See also Hilchot Avodat Yom HaKippurim 3:7.
Chapter 6, Halachot 5-9.
They are not skinned before being burnt, as related in Chapter 5, Halachah 18.
See Halachah 4.
It was to the east of the ramp ascending to the altar (Sifra, Vayikra 9:3).
Rashi (Zevachim 104b) explains that since these sacrifices are eaten in the Temple Courtyard, they should also be burnt there.
Since these eimorim should have been burnt on the altar, they are burnt in the Temple Courtyard if they became impure (Radbaz). The sacrifices of lesser sanctity themselves should be burnt in Jerusalem (the place where they are eaten). We can assume that they were burnt on the Temple Mount, at the birah (ibid., gloss to Halachah 4).
Although they had reached a stage where they were to be taken out of the Temple Courtyard, since in fact they had not been removed from the Temple Courtyard before they were disqualified, they should be burnt there (Radbaz).
See more details in Hilchot Pesulei HaMukdashim 19:3.
The term birah means “tower” or “large building.” At times, it is used to refer to the Temple complex as a whole.
Because of impurity or because they remained overnight. These factors can still disqualify these sacrifices even though they have been taken out of the Temple Courtyard (Radbaz).
I.e., when they have not been disqualified. The Biblical commandment is to bum them “outside the camp.” In later times, that meant “outside Jerusalem” as stated in Halachah 2. The term ash-pile has several meanings; see Chapter 6, Halachah 21.
I.e., those sacrifices which must be burnt outside Jerusalem. Those that must be burnt in the Temple Courtyard must be burnt with wood fit to be used for the altar (Sifra).
This indicates that burning them is not a fundamental element of the sacrificial service (Radbaz).
There are some exceptions to this as stated in Hilchot Pesulei HaMukdashim 19:5.
I.e., the wood need not meet the criteria for wood required for the altar.
From Zevachim 63a,b, it is apparent that, after the fact, a sin-offering is acceptable if melikah is performed at any place in the Temple Courtyard. (See also Halachah 9.) This comer is mentioned as an initial preference, because the blood must be sprinkled there (Radbaz).
Rav Yosef Corcus states that the reference is to the order of melikah described at the conclusion of ch. 6. Melikah at the southwestern comer of the altar is not mentioned elsewhere.
The windpipe and the gullet.
In contrast to the requirement for the burnt-offering mentioned in Chapter 6, Halachah 20.
Sefer HaMitzvot (negative commandment 112) and Sefer HaChinuch (mitzvah 124) include this as one of the 613 mitzvot of the Torah.
The Lechem Mishneh quotes authorities who understand this as meaning that one may not separate both the gullet and the windpipe entirely. The Kessef Mishneh, however, maintains that the Rambam’s words should be explained simply: the head may not be severed from the body. If it is attached, even if these two organs are severed, the prohibition is not violated.
Hence when performing melikah, the priest does not ascend on the ramp, but rather stands on the ground (Radbaz).
The Rambam is explaining why the obligation is to present the blood of a sin-offering from fowl on the lower half of the altar in contrast to the blood of a sin-offering from an animal which is presented on the upper half.
Although there is a difference of opinion concerning this matter in the Talmud and there are passages which appear to follow the other view, the Rambam’s approach represents the consensus, as indicated by Me’ilah 9b (Radbaz, Kessef Mishneh).
See Chapter 10.
The pinky and the finger next to it on his left hand.
The index finger and the middle finger.
The bracketed additions are made on the basis of the Rambam’s Commentary to the Mishnah (Zevachim 6:4).
With his right hand.
As indicated in Hilchot Ma‘achalot Assurot 6:3, this term refers to the blood that flows out when the fowl is slaughtered.
See Chapter 12, Halachah 6; Chapter 13, Halachah 12.
See Chapter 5, Halachot 6, 10.
See Hilchot Temidim UMusafim 10:6.
I.e., in contrast to the wine libations offered throughout the year which are offered on the lower portion of the altar. See Chapter 2, Halachah 1, and notes.
Which was the preferential place for them to be offered, as stated in Chapter 6, Halachah 20.
I.e., if many fowl were being offered and it was difficult to approach that corner of the altar.
For this is close to the place where portions of the sacrifices are discarded
I.e., they should tum to the southeastern comer. The rationale is that, at the outset, one should always tum to the right
Those who perform the tasks on the lower portion of this comer do not ascend the ramp at all, but instead, approach the altar from the ground.
Wine that became smoky is unacceptable for a libation (Hilchot Issurei Mizbeiach 6:9). We can assume that the same law applies with regard to water.
There is no necessity - or even preference - that the priest circle the altar. The matter is solely dependent on his choice. The Mishnah (Tamid 6:6) that is the source for this teaching speaks about a High Priest, but as the Rambam states in his Commentary to the Mishnah, the concept applies to any priest. If he desires, he may circle the altar before performing this service.